• Granting Amy a Fair Hearing

      Johnson, Matthew E.; Institute for Christian Studies (2013-07-30)
    • The Hermeneutics of Ancient Astronaut Theory

      Johnson, Matthew E.; Institute for Christian Studies (2013-05-21)
    • How to Be a Being: On Brainless Bots, Martin Heidegger, and Mental Representation

      Johnson, Matthew E.; Institute for Christian Studies (2013-09-03)
    • How to Be Boring: Faking Philosophy

      Johnson, Matthew E.; Institute for Christian Studies (2013-06-11)
    • In the Beginning(s): The Gifts and Calls of God

      Dettloff, Dean; Institute for Christian Studies (2013-12-13)
    • Letting It Get To You: Why Philosophy is a Dead End

      Johnson, Matthew E.; Institute for Christian Studies (2013-10-02)
    • Memes, Tradition, and Richard Dawkins

      Johnson, Matthew E.; Institute for Christian Studies (2013-11-29)
    • Navigating the Crisis of Movement: Rupture, Repetition, and New Life

      Kirby, Joseph Morrill; Institute for Christian Studies (The Other Journal, 2015-10-08)
    • On the Varieties of Religious Rationality: Plato (and the Buddha) Versus the New Atheists

      Kirby, Joseph Morrill; Institute for Christian Studies (Cosmos Publishing Cooperative, 2015)
      Holocaust survivor Victor Frankl claims that human beings are spiritually and mentally free, and that it is possible to maintain one's dignity even in a concentration camp. If this tremendous claim is true, it is true regardless of who says it. However, it is only when the claim is made by someone like Frankl that it functions rhetorically, actually prompting the listener to reflect on what it might mean. In the Georgias, Socrates argues for an even more extreme version of this same idea: that it would be better to be tortured to death than to torture someone else, because it is impossible for a torturer to be happy. This paper shows why, if what Frankl and Socrates say is true, both tradition and myth are perfectly rational modes of discourse, and why a culture that rejects the capacity of tradition and myth to disclose truth will almost inevitably reject these claims as irrational. This discussion is framed in terms of an interesting disjunct in the meaning of the term "atheist," as it is used by the New Atheists and as it is used by Plato, and is set in dialogue with the claims of as Vipassana meditation teacher S. N. Goenka, whose teachings bear remarkable similarity to Plato's.
    • The Quest for Pleasure and the Death of Life

      Kirby, Joseph Morrill; Institute for Christian Studies (Cosmos Publishing Cooperative, 2011)
      In this paper, I present a parallel between Schopenhauer, who argues that a purely rational being would see life as meaningless suffering and therefore refuse to inflict existence on a new generation of humans, and economist Lester Thurow, who argues that it is irrational to care about what happens to the world after one's own death, even if this means the extinction of the human species. I show first how these attitudes stem from an orientation that judges life in terms of pleasure and pain. Then, with reference to an article by Amien Kacou, I seek to refute this orientation, showing how a conscious being that actually saw pleasure as its highest good would likely become miserable - or, conversely, that the only way for such a being to actually experience pleasure would be for it to see justice as more important than its own individual satisfaction. I conclude with some reflections on what this means in terms of Nietzsche's statement "God is dead," and what ramifications it has on the current ecological crisis.
    • Re-Imagining the Whore: An Intertextual and Intratextual Feminist Reading of Revelation's Woma/en.

      Bott, Ruth; Institute for Christian Studies; Ansell, Nicholas (2015-05-31)
    • Risking idolatry? Theopoetics and the promise of embodiment

      Hocking, Jeffrey S.; Institute for Christian Studies (Association for Theopoetic Research & Exploration, 2015)
      John Caputo recently remarked that deconstructionism has not taken hold in the church as he had hoped. The "good news of post-modernism" is not generating the kind of buzz that a gospel should. Is this perhaps because deconstruction is unable to fully embody an alternative, life-giving picture to traditional ways of theologizing? Poetics, etymologically, is about the creation of something new. Despite its ability to break apart ossified ground in order to open up fertile earth for new possibilities, is deconstructionism unable to provide the newness which the church seeks? This essay suggests, with theopoet Rubem Alves, that we do not simply wait for God's promised future. Instead, we make (or fail to make) God bodily present to our fellow human beings and to creation as a whole. To answer this calling means practicing Luther's imperative to "sin boldly" in pursuit of justice (hence "risking idolatry"). Caputo writes that "deconstruction saves us from idolatry," but what this results in is a paralysis which prevents us from embodying the presence of God in the world? What if our calling is such that it brings us right up against the brink of idolatry? Theopoetics, in a Wittgensteinian sort of therapy, might be able to offer a different picture that both resists the ossification of language, and is able to better handle the church's calling to function as the body of Christ, a Nazarene who claimed to be God
    • Scholarship in the Information Age: An Interview with Isabella Guthrie-McNaughton

      Johnson, Matthew E.; Institute for Christian Studies (2013-10-25)
    • Sea to Sea: Cycling to End Poverty

      Johnson, Matthew E.; Institute for Christian Studies (2013-08-13)
    • Sherlock Holmes and the Case of the Hermeneutic Circle

      Johnson, Matthew E.; Institute for Christian Studies (2013-10-09)
    • The Spiritual Meaning of Technological Evolution to Life

      Kirby, Joseph Morrill; Institute for Christian Studies (Cosmos Publishing Cooperative, 2013)
      There are two senses by which technology can be seen as a new layer of living complexity: first, while biological systems can only appropriate 24 of the 91 natural elements into their metabolic processes, technological systems can imbue complex form into all 91 elements; second, this added capacity gives life the potential to expand across its current limit – the atmosphere of the Earth – in the same way as it expanded from the oceans to the land some five hundred million years ago. This essay explores what such an understanding of life and technology might mean to us, humanity, in the context of our current ecological and social catastrophe.
    • A Theology of Grace in Six Controversies, by Edward T. Oakes, S. J., Eerdmans

      Vanderleek, Ethan; Institute for Christian Studies; Regent College (2017-07)
    • This Thinking Individual: Conscience and Subjectivity in Søren Kierkegaard and Hannah Arendt

      Mackie, Carolyn J.; Institute for Christian Studies (2013-01-19)